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By the study of the Torah the world is brought into proper order, as Rabbi Chayah teaches; when the Torah is observed and studied in the world, the foundations of the world are consolidated.11

As the world is continually being created animated from emanations of energy of its letters.

The judgments that come to the world be­come mitigated by the mercy of the Holy One. Rabbi Chayah further teaches that whoever concentrates deeply in the Torah sustains the world. As it was from the Torah that God created the world, so man by looking into the Torah sustains it. Hence the Torah is the cause of the world’s creation and also the power that maintains its existence. Blessed is he who is devoted to the Torah, as he is a preserver of the world. 12

Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 13

In simplicity word of the “covenant” , its love nullifies the evil we bring up on the world and ourselves by our stupidity and errors. The words of Torah arouse the Divine Love and mercy then does prevail. Mercy has many ways, sometimes we don’t understand.

Ultimately, one who is near to the king is ever in joy, free from sorrow and depression.14 This is because the Shechinah (the Divine Presence) finds a home in the land only through Torah and finds a home above only through Torah. 15

The Truth of the Torah is found in many places as the Tao , Plato and of course the Bible. But outside of The Torah one must sort the “wheat” from the Chaff.

By making a home for the Shechinah, one brings oneself under the protection of Divine Providence. It is also taught by Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai, in tractate Bava Kamma, that whoever is involved with Torah study and acts of righ­teousness is worthy of the inheritance of two tribes, repre­sented by the ox, this being our forebear, Joseph the Tzaddik (righteous); and the donkey, this being the tribe of Issachar. 16 This shows us that if one decides to direct his path in Torah study and righteousness, he can merit these at their highest level. It is known that Joseph perfected the trait known as righteous­ness, or in Hebrew tzedek, so he is known as Yoseph HaTzad­dik, while the tribe of Issachar were known to dedicate all their time to Torah study as the tribe of Zevulun worked, raising money to support them in this venture. So the heights of Torah study and righteousness are an inheritance waiting for those who seek it. Concerning reaching the goal of this inheritance, Rabbi Yirmiyahu teaches, in tractate Bava Met­zia, that he who humbles oneself for the Torah in this world is magnified in the next; one who makes himself a servant to Torah learning in this world is free in the next. 17

He lives in both worlds.

From here we see that it is humility that will allow us to bow before the will of God, fulfilling the Holy One’s desire in every moment like Yoseph, and the study of the Torah is like that of Issachar, a full-time occupation. So one must be a servant to his learning; this is how the inheritance is earned. Being a servant to the Torah means, as Rabbi Nachman ben Yitzchak teaches in tractate Bava Batra, that students who banish sleep from their eyes in this world the Holy One invites to a feast with repleteness of the Shechinah in the World to Come. 18

They are not like that of this world, that is why they are up when others sleep

Every Holy Person needs to pray for healing of sick people, barren women and every man’s individual lack. At times becouse of the individuals sins the sadeek’s (Holy man) prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of GOD, raising and exulting GOD’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 The Ner Yisrael tells us the Torah contains 22,000 letters, if we spell out each letter we get 600,00 letters. These correspond to the 600,000 souls that received the Torah at Sinai, each letter raises the yolk of heaven. At the beginning of the Tikuney Zohar we learn that the notes of the song of the Torah are “Nashamot” , they are the lights of the intellectual soul. Song itself can kill the wicked, as did the Song of Devorah in the book of Judges. Concerning the secret of this song we learn that the oral Torah inherits the written Torah becoming its Yesod called רשת illumimating below to above so its result is תשרי which is the secret of the Holy name in the aspect of Malchut. It has sealed in it י of the Holy name. Upon the alter was also a name of Malchut הרשת (the net) it being sealed in ה of the Divine name, and Devorah the song Devorah sang is written as ותשר sealed in ו of the Divine name. This is Yesod (Gateway) of the Divine Name. 2 Vowels are “Ruchot” (spirits) lights of the emotional soul. Rabbi Nachman of Bresslov teaches that the vowels are Yearnings. They are drawn to the letters by desire. All forces within us that seem to be try to prevent us from spiritual accomplishments are actually potenial forces to be expressed in the vowel points. There are 9 vowel points cooresponding to 9 “rekia” (firmaments). These also correspond to the problems that hinder us.3 While the letters themselves are “nefashot” lights of the animal soul.4 The main “tikun” (fixing) of Atzilut (world of Emination) is through the notes-nikudim-crowns-letters. These correspond to the names ע”ב ס”ג מ”ה ב”ן5 The nature of the supernal light is to rise up to its source.6 The note Zirka kills “klipot”(forces of evil), it lengthens the pronunciation of a word7. It rises Malchut to Bina making Keter to Z’a. The body of Bina is Bina itself, NH’Y of bina is the flow of bina,Teferet is the essence of bina it makes ketter to z’a.8 By Teferet one merits to look at the upper Shechinah which is Bina.9 This is the aspect called “Pelah” (wonder). All aspects of Z’a, which brings forth the emotional soul are united from teferet of Bina. As the unification that is drawing the aspect of ketter is through Teferet specifically.10Canesset Yisrael (community of Yisrael) is called Teferet that is כבוד (glory), this כבוד is from Bina.11 Concerning the Teferet of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arrouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arrousel. The light of all your learning shines in your “tikunim” filling all the Divine names.12 Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names.13